Actually, the analogy is not far off from our present situation. In the disordered world, the anti-world, a “Babylon,” where Jewish unconcern for our class is the rule, sex disconfirms the worthy, destroys the precious and brings into being the vicious, the irresponsible at our expense. (1)

It isn’t funny.

. . . . .

If we can care about the preservation of rain forests, the hills of West Virginia, endangered species and the gulf of Mexico, and we certainly do care, very much, then we are assuredly warranted by any standard, left, right, or in-between, to care for our co-evolutionary people, our co-evolutionary women.

A pervasive ecological view, combining as it does the taxonomic system of class (as in the White race), acts as a corrective to Lockeatine empiricism – its Cartesian notion of individual rights being prone to rupture systemic, evolutionary process.

It also acts as a corrective to the toxicity of John Dewey’s instrumental pragmatism. That is of significance as Dewey was particularly resourceful with his instrumentalism, and with that, a large influence in promoting liberal democracy, despite his philosophy having serious flaws.

Despite its resource and influence his pragmatism de-emphasizes the significance of deep genetic and processual relationships. In being overstated, the facts of historical, co-evolutionary processes in the development of maturation and skill recede from consideration. Being overly practical thus, it promotes a disposition of progressing ever forward, in search of "ever more full and rich experience." As such, it devalues consideration of biological optimality – biological creatures do not need “more and more”, too much is toxic as is too little. Moreover, being quite so instrumental, it is not sufficiently respectful of natural processes and necessarily corresponding metaphors of reflection, gestation and digestion. It is not sufficiently respectful of ecological systems requirement for the flexibility of empty space and unused potentiality for change.

While the slow meandering of Heidegger’s philosophy makes it better in those regards, the ecological view acts as a corrective to his oversights as well – for example in regard to "own-most being toward death." This too would be toxic, a good last alternative, but not a proper day-to-day premise for White survival, as nature rarely works within lethal variables. It should be bad enough that miscegenation is possible. Black-on-White murder or the extinction of Whites would not even approach appreciable consideration before compelling action on an ecological basis.

Finally, the pervasive ecological view corrects the toxicity in Nietzsche’s perspective, his valuation of the "overman". His is a conception that panders, as it were, to a puerile female point of view toward men, wishing them to be impervious to social and natural environment and showing little appreciation for a man’s normal point of view toward beauty, caring, cooperation and social responsibility in women. Nietzsche goes so far as to admire Negroes, by analogy, for their ‘digestive tracts’, as they are quickly done with guilt and fret about problems. That, as compared to White men who are taken to be overwrought with sublimation and "resentment," should be a clue that his was not a perfect model for White men and the White class. Nobody, outside of stupid White women, who has had meaningful experience with Blacks, would want to model White male behavior after Blacks.

Toward regaining the ecological pattern of Whites on the gender interface, the most radical issue is not White men not being men enough. Neither is it particularly the matter that male sexuality has been inhibited by feminism. Clearly, women can be as sexually liberal as men, if not more. In fact, White men must be tactful enough to not let themselves to be incited into low, individual competition, for example with Blacks, who have nothing approaching equal exchange. Whites must not be instigated, whether by Jewish interests, or by ignorant men and women empowered with pseudo-objectivism. The most crucial matter in correction of gender relations is not even marriage or traditional values. What is required is that White people see their own interests in instantiation of the class and its viability through separatism. This will increase trust and reduce competition between the genders. Toward that end, Whites must fight to dis-empower those niches that maintain the Jewish-pseudo-objectivist system. Thereupon, they may rebuild that which is necessary to themselves, the deep pattern of The White Class. It will ensconce the significant value that individual recognition and relationships may provide.

However, I will argue in this essay that the instantiation and maintenance of the class requires that a most radical option of absolute monogamy be respected. A sacral provision for sex, including institution of absolute monogamy, will provide the White class with crucial value worth fighting for.

. . . . .

Sex as Sacrament Sex as Celebration

Anti-racism, whether derived of Jewish elites ethnocentrism, corporate interests, the upshot of scientism or the generally naïve, destroys the class, the biodiversity it affords, both within and without the class – biodiversity, a necessity for natural selection and the flexibility of ecological balance. Over and against that, the white class is warranted among pervasive ecology to contribute to the homeostasis of world systems.

For our own people, the white class is required to ensconce the freedom of our full systemic, developmental processes and evolution.

Thesis: Seminal and essential to instantiation of the class, its flexibility of ecological balance and accountability, is freedom of choice as maintained through voluntary enclaves of single sex partner for life hopefuls. It is ensconced in the notion of sex as sacrament: the sacrosanct reconstruction of an episode uniquely important to the survival of the cultural pattern.

How practical it is in reality is far less important than it being recognized, sanctioned as a viable option – available, respected, institutionalized, normalized as vitally important – sex as a sacrament.

. . . . .

While there are many ways to look upon sex and many "stories to tell", the dichotomy between the sacral and the celebratory serves to problematize the issue. It moves us beyond insufficient accounts AND beyond clichés, such as those of liberalism, which would disingenuously depict White advocates amidst non-Whites as sexual puritans, or hung-up conservatives who believe sex is dirty. On the other hand, it moves us beyond the destructive dismissiveness of scientism (2), which holds that sex is merely a natural and normal bodily function that allows for no cultural mediation, that sex is merely natural, and that we should have no objection to our sublime women being taken by (expletives) through the auspices of sex.

If we are within the class, and the rules are that the class is to be maintained, then sex as a celebration is perhaps valid within the class, where mutual survival is assured and valued.

In recent times, the criticism that Americans are too “puritanical” has been typical coming from Europeans. It is a highly irritating remark, particularly as Europe has been historically comprised of White nations. Thus, reflecting a terrible narcissism, taking for granted their deep grounding while ignoring the daunting rigors of America’s perilously mixed-up demographic and un-protective rule structure.

Old Europe, when and where the classes were stable, had a point for itself. In fact, those ensconced within the class might look upon sexual conservatism as dangerously snobbish, breeding bad blood between people otherwise in common. One of the benign aspects of “racism,” of class membership, as previously mentioned, is that it can allow us to transcend jealousy within the class as we are all providing for the same ends. We are all friends and on the same team within the class; have yourself a piece of ass and don’t be angry with others among the class who are making themselves happy. Is that a bit ideal, too idealistic? Yes, especially now, in a demographically disordered and barely accountable situation – the disordered situation of West Europe and America especially.

Sex as a celebration makes valid sense in a homogeneous White nation wherein the genetic stakes are not so great, but even there, as anything more than a limited option, it would be reckless; whereas it is absolutely reckless in a heterogeneous society.

By now, with the inundation of non-Whites into Western Europe, perhaps the wise are becoming a bit more "puritanical". But even at that, Europeans have always had an advantage over Americans, in that they have recourse to their ancient national heritages and lands. They can fall back on the notion that this is their country, their people, AND their history more easily than American Whites, whereas White Americans have been largely forced to identify themselves as "American", i.e., with its rule structure and brief history not providing recourse to a deep European heritage, they are "the same as non-Whites, all just Americans."

It is nonsense to dismiss as puritanical White Americans who are not free-loving and celebratory with their sex amidst Negroes and sundry non-Whites.

If you are not disposed to celebration at this point in time, especially not in such a demographically mixed situation, especially not with regard to something as important as sex, it is more than understandable.

Thus, for the purposes of this essay, sex as celebration versus sex as a sacrament serves as a problematizing distinction; it serves particularly to emphasize a willing suspension of belief in the innocence of sex as celebration. As a conceptual foil, it will hopefully serve to illustrate how obnoxious and destructive the celebrations can be. As they are flaunted in the face of those who exercise care, mocking the sacredness of the group’s deep resource, it is the purpose here to lend credence to sex as sacrament.

. . . . .

Sex is surely not merely a trivial matter of an episode. It concerns confirmation or disconfirmation of persons and their worth as socio-political decision makers. Even more fundamentally, it is the natural means by which people come into and populate the world in a responsible way or not; legacies set forth or not; at an appropriate age, or not; in reasonable numbers as resources, experience and wisdom afford, or not – and much more.

Two key aspects that makes sex as sacrament into a viable option is the fact that sex is sexy – that is to say, its mechanism. Another is the dimension of social control.

Let me first address its mechanism – sex is sexy. Its erotic mechanism is of two contrasts.

One contrast is that of human dignity (in patterns of relationship) contrasting with animal drive.

The other is a tension between human dignity as opposed to dominance and submission. (That is, providing that the roles are treated somewhat empathically; and that one role or the other is not taken too seriously).

This mechanism of tension that makes sex sexy in essence bodes for the possibility of sex as sacrament as opposed to a merely naturalistic argument that may dismiss sacrament as nonsense.

Sex as sacrament is naturally practical as it is not so contingent upon one’s being the most skilled or beautiful at all times. It is especially practical if class boundaries are enforced and/or a sacral attitude is socially normalized.

. . . . .

Apart from its mechanism thus, another aspect of sex that enables the possibility of sacrament is that its conduct can be relatively altered by social influence.

A social framework toward sex facilitates even greater rigor for the truth of the matter over scientistic treatment. It gives advantages as well. For example, if a sublime White woman gives herself to a Black, we are more attentive with the social framework to the precipitating aspects whereof her decision was not made alone. The circumstance has been arranged for, encouraged, manipulated and allowed for; those who would object have been silenced by social injunction. This result is not a mere no account matter of science, let alone religion.

By contrast, the scientistic view (2) would hold that sex is a merely natural fact, biologically determined and therefore, socially incorrigible. The episode and moment of sexual union would be very tightly linked with mere biological imperatives. Who, after all, could question that? It is just a scientific fact. That’s just the way it is, natural law. It has little to do with the mediation of the quality of life beyond that. .

But if it is not merely determined that the women do this, if our behavior is not so determined, but rather to some extent negotiable of interactive patterns, a matter of conjoint social construction of the class, then it is corrigible, agentive and accountable – there is something that can be done about it, which is not necessarily to her detriment even, if the way of life is deemed at least as valuable and important as the moment.

Note this distinction: negotiable patterns of conjoint interaction as opposed to descriptions of it as caused, determined.

While the acknowledgment of our having some interactive relation to other races and environment is a small concession to a lack of purity, it has the large pay-off of providing for agentive control as opposed to our race being a mere force and accident of nature. This property of the White pattern’s contingency provides for the deliberate construction of our White class. It establishes our warrant, our credit to establish for ourselves how our history counts for us and how our future direction may proceed. Thus, the notion of conjoint negotiation of interactive patterns assists in establishing warrant in defending stable and profound patterns of Whites (e.g. our DNA). These determinations of how White patterns are to count and be constructed may also be applied to individual Whites within the life span and within the group. Moreover, this agency may be applied to negotiate our relation of how the White class counts and is to proceed in relation to other groups. Hence, this agentive social management facilitates coherence, accountability, warrant and choice to our agentive advantage and use, as and for Whites.

"Rather than being fulfilling, primitivism is emptying." ~ Kenneth Burke

Let’s look at some of the other alternatives for a moment, at how the following stories that suggest that sex is a matter of mere causality and therefore nothing that can be done, neatly ignore accountability to 40,000 years of White evolution:

"Sex is always a ubiquitous tension to be resolved between defiling lust and purifying love" as John Money conceived it. Sex is almost assuredly not the ubiquitous tension as he conceived it to be because he parcels love and lust from the social, from the class too much: defilement and purifying supposedly having some fixed place above social contingency.

“It was just defiling lust.”

"We fell in love"

Ok, almost enough in the way of examples. We can all vomit already. That’s that for an account.

Rather, let’s move on.

"He was stronger" – We might ask, phenotypically, genotypically, in what historical unit of analysis, in combination with what allies?

Described by Frank Zappa as "a normal bodily function" it is a sterile scientism, granting no importance to various levels of significance, relations and histories involved in sex.

The position that "it is just natural" that "it is just a natural fact of life" is prone to become a rogue’s way of avoiding accountability.

Even so eloquent a defender of White interests as Jared Taylor was hard pressed to respond to a Black who argued with him that if miscegenation was not natural then “why did there have to be laws against it in The U.S. for so long?”

This is a case where Jared’s scientifically oriented arguments fail his interests at least to some extent. An effective rejoinder may be in cast terms of there being laws against rape and pedophilia, and yet not many would dream of repealing laws against them just because these are inclinations for some. That is, social injunctions are meant to protect the class against those whose judgment is insufficient to its sustenance. Similarly, we cannot necessarily expect the young woman, such as the one involved with the Black who made this argument, to have sufficient judgment, having been immersed in the context of the pervasive disconfirmation of White interests through political correctness. Jared’s argument that spontaneous and voluntary lunchroom segregation may occur between Whites and Blacks fails to recognize that Jewish interests have a long-standing practice of elevating the status of those exceptions to the rule over and against the vast pattern; and they know that they can exploit social corrigibility, especially of the exceptions, to weaken White solidarity. Yet oddly, despite his attempts to gingerly side step the Jewish question, the fear that Jared’s objectivist arguments engender is to some extent understandable, as they also bypass accountability (as discussed in The White Left articles).

Thesis 2: Sex as Sacrament can be sufficiently compelling to maintain itself in institution through the mechanism of sex being “sexy”, viz. through a tension between social dignity and animal drive; and a tension between social dignity as opposed to dominance and submission.

Lending more possibility to the institutionalization of sex as sacrament is the protracted negotiation that the social-historical unit of analysis affords over the moment and episode.

Sex being sexy through erotic tension with human dignity and its being socially corrigible, lend practicality its sacrament being institutionalized, normalized – an affordance which should be.

Elaborating the advantage to the sacral view of sex is where we will resume next time.

. . . . .

It is hard to imagine a greater image of hell than to have our co-evolutionary women, whom we are born to love and worship, take delight in destroying us, believing that they are virtuous for doing so. It is time to take the phony halo off of such conduct. It can be a great relief to become confident that some behavior really does deserve the worst of fate.

Scientism is the crass misuse of "scientific" thinking, decontextualiztion which would obfuscate its practitioners to and from accountability and their will to power with the pretext of objectivism, its reflex, severe relativism, supposedly beyond personal motives.